Zen
stories,
like Sufi
stories
are not just stories. They are not just for entertainment,
they are fingers pointing to the moon. To understand these
kind of stories it is important to read with great
awareness, because they may open doors of
transformation.

Zen is not to be understood by accumulation of knowledge.
The rich literature about Zen does not change the fact that
erudition and systematization only falsify Zen. The own
internal world cannot be made an object and the intellect is
simply not a suitable tool for direct insight. Zen is a
transfer beyond all writings.

Zen stories usually describe in short form spontaneous
occurrences from the life of Zen masters and their pupils.
The context and background of the stories are usually not
explained. Obviously Zen attributes little importance to
words. Actually, Zen by its nature is not interested in
interpretation. However, Zen does not reject words as such.
Although in Buddhism - as in other religions, a large number
of writings exists, Zen gives particular importance to
direct experience. No distinction is made between
life in the monastery and the world of the everyday life.
Thus Zen remained alive and devoid of dogmas for
centuries.

-

Nanin
received the attendance of a university professor who wanted
to know about Zen. Nanin served tea. He filled up the cup of
his visitor but did not stop pouring the tea. The professor
observed the overflowing tea bowl, until he could no longer
contain himself.

"It is overflowing! More is not possible!"

"As this cup," said Nanin, "you are full with your opinions
and speculations. How can I show you Zen, until you have
emptied your cup?"

A
monk visited the Zen master Gensha and asked how
one arrives at reality.
Gensha asked: "Do you hear the murmuring of the
brook?"
"I hear it,"said the monk.
Gensha said: "That is a possibility to
arrive."

Zen regards religious or philosophical dogmas as an escape.
With our ideas we flee life. Zazen is the opposite of
escaping reality. Zen means to see reality and relax in the
present.

-

When
Bodhidharma, the founder of the Zen, came to China, he
was received by emperor Wu. Against all expectations
emperor Wu saw himself confronted with a man, who not
only looked like a bandit, but also carried a shoe on his
head! When the emperor, surrounded by it's yard state,
tried to get rid of Bodhidharma by friendly conversation,
Bodhidharma said:"Ask the question!"
Wu could not resist asking about the shoe.
Bodhidharma answered: "The shoe is there in order to make
it clear for once and forever: Either you are direct from
the very beginning and ask your questions or you will
never see me again."

Wu
asked his first question:
"I have established many temples, helped to copy
scriptures and supported many monks and nuns. What reward
have I thereby acquired for myself?"
"None", said Bodhidharma.
"Why not?", the surprised emperor asked.
"You were only exploited. Like a shadow your actions show
the motives, which you follow."

Wu changed the topic and continued his questioning:
"What is the sense of your teachings?"
Bodhidharma said: "Wide emptiness, nothing holy"

Despite
the clarity and simplicity of
Bodhidharmaís response, Wu could not
understand him. Reality is independent of words,
writings and dogmas. Out of terms and
distinctions arises only dispute. All rights and
wrongs are without substance. Orientation to
religious or political ideas is the cause of a
large part of our suffering. Ideas give us a
deceitful feeling of security. It doesn't seem
easy to break the wall made of ideas. But
reality is not far away. In the long run
hypotheses do not help. In order to see we must
look into our own reality.